This chapter focuses on the aim of this book, namely, to argue for the existence of dialetheias, and to discuss their logic, epistemology, and some issues in their metaphysics. It provides an ...
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This chapter focuses on the aim of this book, namely, to argue for the existence of dialetheias, and to discuss their logic, epistemology, and some issues in their metaphysics. It provides an introduction to dialetheism, via a brief discussion of Kant and Hegel.Less

Dialetheism

Graham Priest

Published in print: 2006-02-16

This chapter focuses on the aim of this book, namely, to argue for the existence of dialetheias, and to discuss their logic, epistemology, and some issues in their metaphysics. It provides an introduction to dialetheism, via a brief discussion of Kant and Hegel.

This is a study of Hegel’s critique of Kant’s theoretical philosophy. Its main purpose is to defend the thesis that Hegel offers us a compelling critique of, and alternative to, the conception of ...
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This is a study of Hegel’s critique of Kant’s theoretical philosophy. Its main purpose is to defend the thesis that Hegel offers us a compelling critique of, and alternative to, the conception of cognition Kant argues for in his ‘Critical’ period. It examines key features of what Kant identifies as the ‘discursive’ character of our mode of cognition, and considers Hegel’s reasons for arguing that these features condemn Kant’s theoretical philosophy to skepticism as well as dualism. This study presents in a sympathetic light Hegel’s claim to derive from certain Kantian doctrines clues to a superior form of idealism, a form of idealism that better captures the nature of our cognitive powers and their relation to objects.Less

Hegel's Critique of Kant

Sally Sedgwick

Published in print: 2012-03-29

This is a study of Hegel’s critique of Kant’s theoretical philosophy. Its main purpose is to defend the thesis that Hegel offers us a compelling critique of, and alternative to, the conception of cognition Kant argues for in his ‘Critical’ period. It examines key features of what Kant identifies as the ‘discursive’ character of our mode of cognition, and considers Hegel’s reasons for arguing that these features condemn Kant’s theoretical philosophy to skepticism as well as dualism. This study presents in a sympathetic light Hegel’s claim to derive from certain Kantian doctrines clues to a superior form of idealism, a form of idealism that better captures the nature of our cognitive powers and their relation to objects.

Hegel's version of naturalism is drawn from Aristotelian naturalism: Hegel fused Aristotle's conception of nature with his insistence that the origin and development of philosophy has empirical ...
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Hegel's version of naturalism is drawn from Aristotelian naturalism: Hegel fused Aristotle's conception of nature with his insistence that the origin and development of philosophy has empirical physics as its presupposition. As a result, Hegel found that, although modern nature must be understood as a whole to be nonpurposive, there is nonetheless a place for Aristotelian purposiveness within such nature. Such a naturalism provides the framework for explaining how we are both natural organisms and also practically minded (self‐determining, rationally responsive, reason‐giving) beings. In arguing for this point, Hegel shows that the kind of self‐division that is characteristic of human agency also provides human agents with an updated version of an Aristotelian final end of life. In making his case, Hegel argues that both the antinomies of philosophical thought and the essential fragmentation of modern life are all not to be understood as overcome in a higher order unity in the “state.” On the contrary, Hegel demonstrates that modern institutions do not resolve such tensions any more than a comprehensive philosophical account can resolve them theoretically. The job of modern practices and institutions (and at a reflective level the task of modern philosophy) is to help us understand and live with precisely the unresolvability of these oppositions.Less

Hegel's Naturalism : Mind, Nature, and the Final Ends of Life

Terry Pinkard

Published in print: 2012-01-23

Hegel's version of naturalism is drawn from Aristotelian naturalism: Hegel fused Aristotle's conception of nature with his insistence that the origin and development of philosophy has empirical physics as its presupposition. As a result, Hegel found that, although modern nature must be understood as a whole to be nonpurposive, there is nonetheless a place for Aristotelian purposiveness within such nature. Such a naturalism provides the framework for explaining how we are both natural organisms and also practically minded (self‐determining, rationally responsive, reason‐giving) beings. In arguing for this point, Hegel shows that the kind of self‐division that is characteristic of human agency also provides human agents with an updated version of an Aristotelian final end of life. In making his case, Hegel argues that both the antinomies of philosophical thought and the essential fragmentation of modern life are all not to be understood as overcome in a higher order unity in the “state.” On the contrary, Hegel demonstrates that modern institutions do not resolve such tensions any more than a comprehensive philosophical account can resolve them theoretically. The job of modern practices and institutions (and at a reflective level the task of modern philosophy) is to help us understand and live with precisely the unresolvability of these oppositions.

Hegel’s Logic reveals an insightful and subtle engagement with the traditional problem of free will as it emerges from our basic commitment to the explicability of the world. While the dominant ...
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Hegel’s Logic reveals an insightful and subtle engagement with the traditional problem of free will as it emerges from our basic commitment to the explicability of the world. While the dominant current interpretations of Hegel’s theory of agency find little of significance in the Logic and suggest that Hegel avoided the traditional problem, Yeomans argues both that the problem is unavoidable, and that the two versions of the Logic fruitfully engage the tensions between explicability and both the control and alternate possibilities constitutive of free agency. In particular, Yeomans examines Hegel’s response to three different versions of the principle of sufficient reason that have historically seemed to make free will problematic. The central three chapters take up each of these versions in turn. For each, Yeomans first explores the nature of its challenge to free will with glances both at Hegel’s precursors and contemporaries and at the philosophy of action of our own time. Then Yeomans delves into the arguments of Hegel’s Logic to see how he construed the problematic concepts in question. Finally, Yeomans returns to the issue of free will to bring Hegel’s interpretations of the concepts in the Logic together with elements of his moral psychology from his practical philosophy both to show how the problem of free will can be resolved, and to trace in outline the shape of free will that such a resolution produces. The key connection between the Logic’s reflections on the form of explanation and the practical philosophy’s theory of the will is that both attempt to do justice to the mutual necessity of self-determination and external influence.Less

Freedom and Reflection : Hegel and the Logic of Agency

Christopher Yeomans

Published in print: 2011-12-14

Hegel’s Logic reveals an insightful and subtle engagement with the traditional problem of free will as it emerges from our basic commitment to the explicability of the world. While the dominant current interpretations of Hegel’s theory of agency find little of significance in the Logic and suggest that Hegel avoided the traditional problem, Yeomans argues both that the problem is unavoidable, and that the two versions of the Logic fruitfully engage the tensions between explicability and both the control and alternate possibilities constitutive of free agency. In particular, Yeomans examines Hegel’s response to three different versions of the principle of sufficient reason that have historically seemed to make free will problematic. The central three chapters take up each of these versions in turn. For each, Yeomans first explores the nature of its challenge to free will with glances both at Hegel’s precursors and contemporaries and at the philosophy of action of our own time. Then Yeomans delves into the arguments of Hegel’s Logic to see how he construed the problematic concepts in question. Finally, Yeomans returns to the issue of free will to bring Hegel’s interpretations of the concepts in the Logic together with elements of his moral psychology from his practical philosophy both to show how the problem of free will can be resolved, and to trace in outline the shape of free will that such a resolution produces. The key connection between the Logic’s reflections on the form of explanation and the practical philosophy’s theory of the will is that both attempt to do justice to the mutual necessity of self-determination and external influence.

This book deconstructs and reconstructs the fortunate Fall (felix culpa) theme of Western thought, using Kierkegaard as a guide. Dating back to the fifth century Easter Eve Mass, the claim that ...
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This book deconstructs and reconstructs the fortunate Fall (felix culpa) theme of Western thought, using Kierkegaard as a guide. Dating back to the fifth century Easter Eve Mass, the claim that Adam's Fall might be considered “fortunate” in light of a resultant good has become Christianity's most controversial and unwieldy idea. Whereas the phrase originally praised sin as a backhanded witness to the ineffability of redemption, modern speculative theodicy came to understand all evil as comprehensible, historically productive, and therefore fortunate, while the Romantic poets celebrated transgression for bolstering individual creativity and spiritedness. This book traces Kierkegaard's blunt critique of Idealism's justification of evil, as well as his playful deconstruction of Romantic celebrations of sin. The book argues, however, that Kierkegaard also resists the moralization of evil, preferring to consider temptation and sin as determinative dimensions of religious existence. At least in relation to the assumed “innocence” of Christendom's cultured Christians, the self-conscious sinner might be the better religious witness. Although the book shows how Kierkegaard finally replaces actual sin with human fragility, temptation, and the possibility of spiritual offense as that which “happily” shapes religious faith, it also argues that his understanding of “fortunate fallibility” is at least as rhetorically compelling and theologically operative as talk of a “fortunate Fall.” Together, Kierkegaard's playful maneuvers and this book's thematizations carve rhetorical space for Christian theologians to speak of sin in ways that are more particular and peculiar than the typical discourses of Church and culture.Less

Fortunate Fallibility : Kierkegaard and the Power of Sin

Jason A. Mahn

Published in print: 2011-07-06

This book deconstructs and reconstructs the fortunate Fall (felix culpa) theme of Western thought, using Kierkegaard as a guide. Dating back to the fifth century Easter Eve Mass, the claim that Adam's Fall might be considered “fortunate” in light of a resultant good has become Christianity's most controversial and unwieldy idea. Whereas the phrase originally praised sin as a backhanded witness to the ineffability of redemption, modern speculative theodicy came to understand all evil as comprehensible, historically productive, and therefore fortunate, while the Romantic poets celebrated transgression for bolstering individual creativity and spiritedness. This book traces Kierkegaard's blunt critique of Idealism's justification of evil, as well as his playful deconstruction of Romantic celebrations of sin. The book argues, however, that Kierkegaard also resists the moralization of evil, preferring to consider temptation and sin as determinative dimensions of religious existence. At least in relation to the assumed “innocence” of Christendom's cultured Christians, the self-conscious sinner might be the better religious witness. Although the book shows how Kierkegaard finally replaces actual sin with human fragility, temptation, and the possibility of spiritual offense as that which “happily” shapes religious faith, it also argues that his understanding of “fortunate fallibility” is at least as rhetorically compelling and theologically operative as talk of a “fortunate Fall.” Together, Kierkegaard's playful maneuvers and this book's thematizations carve rhetorical space for Christian theologians to speak of sin in ways that are more particular and peculiar than the typical discourses of Church and culture.

Critical Aesthetics and Postmodernism (Clarendon Press, 1993) argued that art and aesthetic experiences have the capacity to humanize. In this book, the author develops this theme in ...
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Critical Aesthetics and Postmodernism (Clarendon Press, 1993) argued that art and aesthetic experiences have the capacity to humanize. In this book, the author develops this theme in much greater depth, arguing that art can bridge the gap between philosophy's traditional striving for generality and completeness, and the concreteness and contingency of humanity's basic relation to the world. As the key element in his theory, he proposes an ecological definition of art. His strategy involves first mapping out and analysing the logical boundaries and ontological structures of the aesthetic domain. He then considers key concepts from this analysis in the light of a tradition in Continental philosophy (notably the work of Kant, Heidegger, Merleau-Ponty, and Hegel) which — by virtue of the philosophical significance that it assigns to art — significantly anticipates the ecological conception. On this basis the author is able to give a full formulation of his ecological definition. Art, in making sensible or imaginative material into symbolic form, harmonizes and conserves what is unique and what is general in human experience. The aesthetic domain answers basic needs intrinsic to self-consciousness itself, and art is the highest realization of such needs. In the creation and reception of art the embodied subject is fully at home with his or her environment.Less

Art and Embodiment : From Aesthetics to Self-Consciousness

Paul Crowther

Published in print: 2001-04-05

Critical Aesthetics and Postmodernism (Clarendon Press, 1993) argued that art and aesthetic experiences have the capacity to humanize. In this book, the author develops this theme in much greater depth, arguing that art can bridge the gap between philosophy's traditional striving for generality and completeness, and the concreteness and contingency of humanity's basic relation to the world. As the key element in his theory, he proposes an ecological definition of art. His strategy involves first mapping out and analysing the logical boundaries and ontological structures of the aesthetic domain. He then considers key concepts from this analysis in the light of a tradition in Continental philosophy (notably the work of Kant, Heidegger, Merleau-Ponty, and Hegel) which — by virtue of the philosophical significance that it assigns to art — significantly anticipates the ecological conception. On this basis the author is able to give a full formulation of his ecological definition. Art, in making sensible or imaginative material into symbolic form, harmonizes and conserves what is unique and what is general in human experience. The aesthetic domain answers basic needs intrinsic to self-consciousness itself, and art is the highest realization of such needs. In the creation and reception of art the embodied subject is fully at home with his or her environment.

Can the right to private property be claimed as one of the ‘rights of mankind’? This is the central question of this examination of the subject of private property. This book contrasts two types of ...
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Can the right to private property be claimed as one of the ‘rights of mankind’? This is the central question of this examination of the subject of private property. This book contrasts two types of arguments about rights: those based on historical entitlement, and those based on the importance of property to freedom. It provides a detailed discussion of the theories of property found in Locke's Second Treatise and Hegel's Philosophy of Right to illustrate this contrast. The book contains original analyses of the concept of ownership, the ideas of rights, and the relation between property and equality. The book's overriding determination throughout is to follow through the arguments and values used to justify private ownership. It finds that the traditional arguments about property yield some surprisingly radical conclusions.Less

The Right to Private Property

Jeremy Waldron

Published in print: 1990-11-08

Can the right to private property be claimed as one of the ‘rights of mankind’? This is the central question of this examination of the subject of private property. This book contrasts two types of arguments about rights: those based on historical entitlement, and those based on the importance of property to freedom. It provides a detailed discussion of the theories of property found in Locke's Second Treatise and Hegel's Philosophy of Right to illustrate this contrast. The book contains original analyses of the concept of ownership, the ideas of rights, and the relation between property and equality. The book's overriding determination throughout is to follow through the arguments and values used to justify private ownership. It finds that the traditional arguments about property yield some surprisingly radical conclusions.

F. H. Bradley was the greatest of the British Idealists, but for much of this century his views have been neglected, primarily as a result of the severe criticism to which they were subjected by ...
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F. H. Bradley was the greatest of the British Idealists, but for much of this century his views have been neglected, primarily as a result of the severe criticism to which they were subjected by Russell and Moore. In recent years, however, there has been a resurgence of interest in and a widespread reappraisal of his work. This book offers a general introduction to Bradley's metaphysics and its logical foundations, and shows that much of his philosophy has been seriously misunderstood. The book argues that any adequate treatment of Bradley's thought must take account of his unique dual inheritance from the traditions of British empiricism and Hegelian rationalism. The scholarship of recent years is assessed, and new interpretations are offered of Bradley's views about truth, predication, and relations, and of his arguments for idealism.Less

An Introduction to Bradley's Metaphysics

W. J. Mander

Published in print: 1994-04-07

F. H. Bradley was the greatest of the British Idealists, but for much of this century his views have been neglected, primarily as a result of the severe criticism to which they were subjected by Russell and Moore. In recent years, however, there has been a resurgence of interest in and a widespread reappraisal of his work. This book offers a general introduction to Bradley's metaphysics and its logical foundations, and shows that much of his philosophy has been seriously misunderstood. The book argues that any adequate treatment of Bradley's thought must take account of his unique dual inheritance from the traditions of British empiricism and Hegelian rationalism. The scholarship of recent years is assessed, and new interpretations are offered of Bradley's views about truth, predication, and relations, and of his arguments for idealism.

The book offers the first full‐length treatment in English of Hegel's idea of freedom. It explores his theory of what it is for an individual to be free and his account of the social and political ...
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The book offers the first full‐length treatment in English of Hegel's idea of freedom. It explores his theory of what it is for an individual to be free and his account of the social and political contexts in which freedom is developed, realized, and sustained. The book investigates a number of central questions concerning Hegel's ethics and political theory. Is Hegel's outlook unacceptably conservative? Can freedom be equated with rational self‐determination? Is there any special connection between freedom and citizenship? By offering interpretations of Hegel's views on these and other questions, the book develops a novel ‘civic humanist’ reading of Hegel's social philosophy, one that restores to its proper, central place Hegel's idea of freedom. The book is written in a clear and jargon‐free style and will be of interest to anyone concerned with Hegel's ethical, social, and political thought and the sources of contemporary ideas about freedom, community, and the state.Less

Hegel's Idea of Freedom

Alan Patten

Published in print: 2002-03-28

The book offers the first full‐length treatment in English of Hegel's idea of freedom. It explores his theory of what it is for an individual to be free and his account of the social and political contexts in which freedom is developed, realized, and sustained. The book investigates a number of central questions concerning Hegel's ethics and political theory. Is Hegel's outlook unacceptably conservative? Can freedom be equated with rational self‐determination? Is there any special connection between freedom and citizenship? By offering interpretations of Hegel's views on these and other questions, the book develops a novel ‘civic humanist’ reading of Hegel's social philosophy, one that restores to its proper, central place Hegel's idea of freedom. The book is written in a clear and jargon‐free style and will be of interest to anyone concerned with Hegel's ethical, social, and political thought and the sources of contemporary ideas about freedom, community, and the state.

Thomas Aquinas first gave an empirical or inferential argument for the existence of a transcendent God and then dealt with the problem of evil empirically. But if one considers God's existence on a ...
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Thomas Aquinas first gave an empirical or inferential argument for the existence of a transcendent God and then dealt with the problem of evil empirically. But if one considers God's existence on a logical or deductive level, the problem of evil will come in pursuit on a logical level, or as the logical concomitant of ‘good’. Because it cannot draw on knowledge of the transcendent reality of God's goodness, modern thought tends to picture good and evil as set in melodramatic confrontation. The ‘Unknowable God’ is easily conflated with his opposite number, Satan. Jenson's narrative theology falls into the trap of melodrama by making evil a necessary feature of reality, existing because of Christ, and grammatical Thomism does so by evading the problem of evil via its agnosticism about our knowledge of God and his goodness. Given that God is not as unknown in Thomas' own theology as in grammatical Thomism, the best way forward is to use our knowledge of God's goodness first to appreciate the value of created reality as such, and second to restate Augustine's merely factual or empirical explanation of evil via the Fall. One may then say that what Job experiences is the love of God.Less

From Theodicy to Melodrama

Francesca Aran Murphy

Published in print: 2007-07-01

Thomas Aquinas first gave an empirical or inferential argument for the existence of a transcendent God and then dealt with the problem of evil empirically. But if one considers God's existence on a logical or deductive level, the problem of evil will come in pursuit on a logical level, or as the logical concomitant of ‘good’. Because it cannot draw on knowledge of the transcendent reality of God's goodness, modern thought tends to picture good and evil as set in melodramatic confrontation. The ‘Unknowable God’ is easily conflated with his opposite number, Satan. Jenson's narrative theology falls into the trap of melodrama by making evil a necessary feature of reality, existing because of Christ, and grammatical Thomism does so by evading the problem of evil via its agnosticism about our knowledge of God and his goodness. Given that God is not as unknown in Thomas' own theology as in grammatical Thomism, the best way forward is to use our knowledge of God's goodness first to appreciate the value of created reality as such, and second to restate Augustine's merely factual or empirical explanation of evil via the Fall. One may then say that what Job experiences is the love of God.

Because of their descriptive cast, narrative theologies are oriented to considering the future as the most significant tense; they thus recoup the ancient Christian millennarian tradition, as it ...
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Because of their descriptive cast, narrative theologies are oriented to considering the future as the most significant tense; they thus recoup the ancient Christian millennarian tradition, as it surfaces in, for instance, Joachim of Fiore. This focus on futurity indicates that the basic motivation in narrative theologies is the quest for scientific predictability. A philosophical theology which gives metaphysical status to the way in which scientific hypotheses are epistemically verified (in the future) is bound to say, with Hegel, that the truth of a proposition is what it becomes, just as the ‘truth’ of a story is its outcome. Rather than making God the epistemic outcome of human acts of knowledge or story-telling, this chapter proposes that God is a much livelier and energetic thing, love. The two foremost analogies of this dramatic love are tragedy and comedy. The book's thesis thus achieves the aim of narrative theologies to be true to the ‘God of the Gospel’ rather than the gods of our culture.Less

Conclusion: A God Who Is Love

Francesca Aran Murphy

Published in print: 2007-07-01

Because of their descriptive cast, narrative theologies are oriented to considering the future as the most significant tense; they thus recoup the ancient Christian millennarian tradition, as it surfaces in, for instance, Joachim of Fiore. This focus on futurity indicates that the basic motivation in narrative theologies is the quest for scientific predictability. A philosophical theology which gives metaphysical status to the way in which scientific hypotheses are epistemically verified (in the future) is bound to say, with Hegel, that the truth of a proposition is what it becomes, just as the ‘truth’ of a story is its outcome. Rather than making God the epistemic outcome of human acts of knowledge or story-telling, this chapter proposes that God is a much livelier and energetic thing, love. The two foremost analogies of this dramatic love are tragedy and comedy. The book's thesis thus achieves the aim of narrative theologies to be true to the ‘God of the Gospel’ rather than the gods of our culture.

This item of 1951 gives insight into the development of Berlin’s thinking about liberty and related themes. He identified the crucial importance of ‘the Kantian morality’ for his purposes, and ...
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This item of 1951 gives insight into the development of Berlin’s thinking about liberty and related themes. He identified the crucial importance of ‘the Kantian morality’ for his purposes, and contrasted this with consequentialists, Hegel and Marx.Less

A Letter to George Kennan

Isaiah Berlin

Published in print: 2002-03-07

This item of 1951 gives insight into the development of Berlin’s thinking about liberty and related themes. He identified the crucial importance of ‘the Kantian morality’ for his purposes, and contrasted this with consequentialists, Hegel and Marx.

The perversity thesis (that democratic reform will bring despotism) is explored through a critical analysis of the thought of its main exemplars: Burke, Maistre, Hegel, and Tocqueville. The thesis is ...
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The perversity thesis (that democratic reform will bring despotism) is explored through a critical analysis of the thought of its main exemplars: Burke, Maistre, Hegel, and Tocqueville. The thesis is divided into two subcategories, encompassing: (1) those who despised democracy because it violated their romantic vision of an organic society, and (2) those who feared democracy because it would create an atomized, mass society. The latter group of thinkers were less ‘reactionary’, and more willing to compromise with liberal and democratic ideas.Less

The Perversity Thesis

Joseph V. Femia

Published in print: 2001-08-02

The perversity thesis (that democratic reform will bring despotism) is explored through a critical analysis of the thought of its main exemplars: Burke, Maistre, Hegel, and Tocqueville. The thesis is divided into two subcategories, encompassing: (1) those who despised democracy because it violated their romantic vision of an organic society, and (2) those who feared democracy because it would create an atomized, mass society. The latter group of thinkers were less ‘reactionary’, and more willing to compromise with liberal and democratic ideas.

After a brief discussion of Kant’s critique of attempts to prove the existence of God, this chapter turns to Hegel. After some account of his life, there follows an account of his early posthumous ...
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After a brief discussion of Kant’s critique of attempts to prove the existence of God, this chapter turns to Hegel. After some account of his life, there follows an account of his early posthumous theological essays. The chapter moves on to his final system. Some account is offered of his dialectical method and the progression from Pure Being, through the three great categories of The Idea in itself or The Logical Idea, The Idea outside itself or Nature, and the Idea in and for itself or Spirit. This terminates in what Hegel calls Absolute Spirit, which itself terminates in The Absolute Religion, that is to say Christianity. Hegel’s peculiar version of the doctrine of the Trinity is discussed. Finally the question as to the real religious value of Hegel’s system is raised.Less

Hegelian Christianity

T.L.S. Sprigge

Published in print: 2006-04-20

After a brief discussion of Kant’s critique of attempts to prove the existence of God, this chapter turns to Hegel. After some account of his life, there follows an account of his early posthumous theological essays. The chapter moves on to his final system. Some account is offered of his dialectical method and the progression from Pure Being, through the three great categories of The Idea in itself or The Logical Idea, The Idea outside itself or Nature, and the Idea in and for itself or Spirit. This terminates in what Hegel calls Absolute Spirit, which itself terminates in The Absolute Religion, that is to say Christianity. Hegel’s peculiar version of the doctrine of the Trinity is discussed. Finally the question as to the real religious value of Hegel’s system is raised.

This chapter discusses the position presented by Kierkegaard in his two related works: Philosophical Fragments and Concluding Unscientific Postscript, which were published under the pseudonym, ...
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This chapter discusses the position presented by Kierkegaard in his two related works: Philosophical Fragments and Concluding Unscientific Postscript, which were published under the pseudonym, Johannes Climacus. It is shown that in Fragments, Climacus merely tried out the idea of God incarnating himself to achieve mutual love with men in spite of their fallen state, but did not specify Christianity as proclaiming the realization of this idea. In Concluding Unscientific Postscript, the focus is more explicitly on Christianity. Kierkegaard’s most thorough discussion of ethics, Works of Love, is also examined, which emphasizes the need for Christians to grow out of worldly self-love and embrace a life of suffering.Less

Kierkegaard and Hegelian Christianity

T.L.S. Sprigge

Published in print: 2006-04-20

This chapter discusses the position presented by Kierkegaard in his two related works: Philosophical Fragments and Concluding Unscientific Postscript, which were published under the pseudonym, Johannes Climacus. It is shown that in Fragments, Climacus merely tried out the idea of God incarnating himself to achieve mutual love with men in spite of their fallen state, but did not specify Christianity as proclaiming the realization of this idea. In Concluding Unscientific Postscript, the focus is more explicitly on Christianity. Kierkegaard’s most thorough discussion of ethics, Works of Love, is also examined, which emphasizes the need for Christians to grow out of worldly self-love and embrace a life of suffering.

Focuses on the emergence of German nationalist theories that prioritized the spiritual and cultural unity of a nation over the political liberty of the ancients. Herder stressed the cultural unity of ...
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Focuses on the emergence of German nationalist theories that prioritized the spiritual and cultural unity of a nation over the political liberty of the ancients. Herder stressed the cultural unity of the Fatherland that transcends political divisions. He prizes the natural and emotional inclinations for the purity of a nation in contrast to rational, political associations. Schlegel, Fichte, and Hegel emphasize the common history of the German people as the source of spiritual unity. For these thinkers, spiritual unity and freedom, though possessing the tendency for exclusiveness, are prior to political relationships of equality.Less

The Birth of the Language of Nationalism

Maurizio Viroli

Published in print: 1997-10-02

Focuses on the emergence of German nationalist theories that prioritized the spiritual and cultural unity of a nation over the political liberty of the ancients. Herder stressed the cultural unity of the Fatherland that transcends political divisions. He prizes the natural and emotional inclinations for the purity of a nation in contrast to rational, political associations. Schlegel, Fichte, and Hegel emphasize the common history of the German people as the source of spiritual unity. For these thinkers, spiritual unity and freedom, though possessing the tendency for exclusiveness, are prior to political relationships of equality.

This chapter examines the various influences on Green's ethical theory. Green roots his ethical theory firmly in ancient and modern philosophical traditions. His method is dialectical and syncretic, ...
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This chapter examines the various influences on Green's ethical theory. Green roots his ethical theory firmly in ancient and modern philosophical traditions. His method is dialectical and syncretic, examining different ethical traditions and forging his own view out of what he regards as the insights and resources in these traditions. Among strongest formative influences on Green's ethical theory are the Greeks (especially Aristotle), Kant, and Hegel.Less

INFLUENCES ON GREEN

David O. Brink

Published in print: 2003-10-02

This chapter examines the various influences on Green's ethical theory. Green roots his ethical theory firmly in ancient and modern philosophical traditions. His method is dialectical and syncretic, examining different ethical traditions and forging his own view out of what he regards as the insights and resources in these traditions. Among strongest formative influences on Green's ethical theory are the Greeks (especially Aristotle), Kant, and Hegel.

Deconstruction was always about force, the force of language in action, the force of the creative and the artistic process, the force of history and the passion for a history that remains yet “to ...
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Deconstruction was always about force, the force of language in action, the force of the creative and the artistic process, the force of history and the passion for a history that remains yet “to come.” This force is also the key to Hegel, though not the Hegel with which we are familiar.Less

Force of Thought

Carl A. Raschke

Published in print: 2015-09-08

Deconstruction was always about force, the force of language in action, the force of the creative and the artistic process, the force of history and the passion for a history that remains yet “to come.” This force is also the key to Hegel, though not the Hegel with which we are familiar.

This introductory chapter begins with a discussion of Hegel's thought and the renaissance of Hegel studies in English language scholarship. It then analyses Hegel's Phenomenology of Spirit, arguing ...
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This introductory chapter begins with a discussion of Hegel's thought and the renaissance of Hegel studies in English language scholarship. It then analyses Hegel's Phenomenology of Spirit, arguing that it is, in its epistemological aims and methodology, thoroughly shaped by Hegel's response to Kant's philosophical criticism. An overview of the chapters included in this volume is presented.Less

Introduction

William F. Bristow

Published in print: 2007-01-01

This introductory chapter begins with a discussion of Hegel's thought and the renaissance of Hegel studies in English language scholarship. It then analyses Hegel's Phenomenology of Spirit, arguing that it is, in its epistemological aims and methodology, thoroughly shaped by Hegel's response to Kant's philosophical criticism. An overview of the chapters included in this volume is presented.